August 21, 2010
'A Film Unfinished': To Tell the Untellable

“Again and again in A Film Unfinished, faces turn to the camera. Most belong to residents of the Warsaw ghetto, looking back at the Nazis filming them in May 1942. Preserved in a 62-minute project titled “Das Ghetto,” today they’re both haunted and haunting, their cheeks caved in, their skin stretched tight, and their eyes unavoidable. Like so many faces that look back in so many documentaries, these indicate the subjects’ awareness of their status as such. Their expressions are curious, They are also silent, like all of “Das Ghetto,” an unfinished Nazi propaganda film discovered in an East German vault during the 1950s. Yael Hersonski has reassembled much of that footage for her film—some of it observational and some staged by the German film crew—along with readings from diaries and transcripts, as well as shots of ghetto survivors watching that footage. Comprised of more faces, shadowed in a theater, these shots serve as vivid reflections of your own experience, horrified at what they see. What they see exemplifies one of the most chilling aspects of the Third Reich, “an empire infatuated with the camera,” narrates Rona Kenan, “that knew so well to document its own evil, passionately, systematically, like no other nation before it.” This infatuation is visible everywhere in A Film Unfinished, as German soldiers grab residents’ arms or push them along in the street, as starving children sit on curbs and adults hurry along sidewalks. “The intention of the propagandists can never be determined, only surmised,” says Kenan. No matter their motives, “Das Ghetto” has been used as “a trustworthy document for any filmmaker or museum seeking to show what really happened, to tell the untellable. The cinematic deception was forgotten and the black and white images were engraved in memory as historical truth.”

A Film Unfinished picks at this idea of “historical truth” as if it’s a scab. The resulting discomfort is more resonant than that of “disturbing images of Holocaust atrocities including graphic nudity” that led the MPAA to give the documentary an unusual R rating. For Hersonski’s film insists on the constructedness of all films, fiction and documentary, hers as well as the Nazis’. This complicates their truth, makes it a process of recollection and interpretation at all stages, from shooting to assembling to consuming. “Do you see the garbage?” asks one survivor as she looks at a huge mass of waste. “People threw their garbage out the windows,” she explains, “because they were too weak to go down the stairs.” Her story reshapes the image as you watch, for it has just been described in another way, by one of the Nazis’ cameramen, Willy Wist. He says he was told “to film a large pile of feces in the courtyard of one of the buildings. I remember thinking to myself that either because of the winter or because of the overcrowding, the sanitary installations had stopped working.” Even as he speaks, his memory has turned in on itself, for he also recalls that he was shooting in May, not winter.”

August 3, 2010
Mandatory Inception Post

I was very curious about this film, as the kinds of people whose opinions I respect seemed to be divided between those who really, really loved it and those who thought it was utter crap; the kind of thing that happened with Avatar (which, for the record, I went in expecting to hate but ended up quite liking).

I found it enjoyable overall, but perhaps it would have been more so had there been less buzz around it, as I may have expected too much (either epic win or epic fail, when really, it was just pleasant). I found its supposed complexity overstated, as the structure of nested realities/multiple dreamscapes was not THAT mindblowing; it’s cool, but not more.

The worst part for me was that for a film so focussed on psychic “depth”, there was little of it to be found in the characters. I could not empathize with any of them, as I didn’t really get a chance to really know them, or invest emotionally in them. The whole plot zoomed by like under dream-logic in itself, which might be some teenagers’ idea of a filmic “twist” (no doubt some will interpret the final gimmick as such, though that interpretation hardly coheres given the film’s own diegetic logic), yet I watch films to feel something. Maybe I would have thought otherwise had I seen Inception as a teen; high concept was enough to thrill me back then, but not anymore.

Don’t get me wrong, there were several strong scenes where the editing, music & acting helped evoke some emotions, but even these rang hollow within the story arc as a whole, making them seem more like gestures of plot than an actual progression of one.

I want to share one particular anecdote from the theater though: after the parallel-edited scene between Youssef’s tumbling van & Arthur’s fight in the hotel, a guy in the audience let out an audible sound of impressed relief, and several people then started clapping (this sometimes happens in Lebanese cinemas, but usually at the end, or after a major climax). I found this especially poignant given the structural/psychic connections between the two realities on screen; the audience’s affective response metaphorically meshed our reality with the scaffolding of  realities on screen. This lucky metaphor became even more ‘blatant’ when, after the clapping subsided, Youssef turns around and asks his companions: “Did you see that?”, seemingly echoing the audience’s own impressed feelings with the situation.

I also really liked the score. lol

July 4, 2010
Worldview Cities > Beirut

City Center Renewal’ in particular is interesting; funny how jargon can hide many a political reality (re Solidere, ‘Beirut Central District’, etc).

June 19, 2010
#worldcup links of interest

La Coupe du monde, une aliénation planétaire

The World Cup as War by Other Means

The World Cup as Oppressive Big Business

Has globalisation stolen the World Cup magic? via @mosabou

Quantifying the Performance of Individual Players in a Team Activity via @kremplo

South Africa: The myths and realities of the FIFA soccer World Cup via @linkssocialism

Football: a dear friend to capitalism via @pareidoliac @bjacobson

Tribes with Flags: Thoughts on the World Cup frenzy in Lebanon via clingtomymouth.tumblr.com

Minus the Shooting, philosophers & theoreticians blogging the games via @frieze_magazine

Coulibaly and the Humble Epistemology of Played Soccer via @bintbattuta

Football isn’t just about capitalism via @mosabou

The Unbearable Weight of World Cup History via @nextleft

Sociology of The World Cup – Goffmanian Dramaturgy and Narrative-Building via @pareidoliac

John Barnes: England won’t win until they embrace team ethic via @dougsaunders

President: FIFA will consider refereeing questions via @seppblatter

World Cup Patriotism in Berlin via @pareidoliac

What Can Soccer Tell Us About Open Societies?

A triumph for German diversity

World Cup for (Hitler and) Germany [in Lebanon]

Neo-Nazis Spurn Germany’s Diverse New National Team

Soccer is not a National Metaphor via @dougsaunders

They think it’s all existential via @versouk

An aesthetical and ethical discourse on the micropolitics of sports. via @hautepop

May 29, 2010
Russian graffiti in the fallen Reichstag /via @neatorama

Russian graffiti in the fallen Reichstag /via @neatorama

April 21, 2010
The Mystery of Memory > BigThink

via @kirstinbutler

April 9, 2010
On Bones and Libraries | LQ

April 8, 2010
CTheory Interview > Archaeologies of Media Art

“Everyday consumer media (e.g. mobile entertainment), curating practices, representational techniques, and spatial modes of organizing media can borrow heavily from history. I like the idea of a time-machine, or a rewiring of some of the connections of the past and the present, in order to come up with something new. History becomes an archive of sorts, a form of database, that fits the logic of digital culture and Web 2.0 modes of production that are reliant on archives and databases. It forces us to think about the ontology of archives as places where history unfolds, but also twists and turns, becomes a complex set of effects and repercussions.

The archives that allow media archaeological creations are, however, not restricted to what exists. Various discursive positions and imaginary media are displacing notions of media from the traditional broadcast- or apparatus-centered views. Again, with institutions this is an agenda that has spread outside the academia to the work of artists such as Zoe Beloff (http://www.zoebeloff.com) and writers such as Eric Kluitenberg, who has promoted imaginary media through the Debalie venue in Amsterdam (http://www.debalie.nl/dossierpagina.jsp?dossierid=10123). Indeed, one could see this interest in imaginary media as a continuation of some of Foucault’s ideas relating to the primacy of the discursive instead of just the apparatus, but also as a new cultural historical credo of writing neglected histories. Facetiously, perhaps media archaeology is the “queer theory” of media history: queering media, making the object of media studies unfamiliar and hence expanding its field to include queer practices, discourses, objects. Through media archaeology, the contexts, objects, and processes of media studies have increased explosively and to that I would like to add how they have questioned notions of the temporality of media culture; instead of a linear, progressive time of media, does it follow cycles or other modes of repetition? Or should we think of the time of technology as based on variations and percolations instead of arrows or cycles, as for example Michel Serres suggests? [9]

In other words, could media archaeology become posthuman or non-human through adopting and investigating temporal processes that are either too quick or too slow for the human senses? This means looking at the microtemporalities of technical media in terms of how, in a condensed fashion, they mediate human culture, as well as observing the longer durations that escape the grasp of human senses.

[…]

GH: Bringing this back into artistic practice, does media archaeology find resonance with the media arts since both fields have a history of praising the brilliant-but-uncompleted project? Do both fields glorify the prototypical?

JP: Regarding artistic methodology, pointing towards the brilliant-but-uncompleted or unrealized project is a nice way of framing it — as long as we analyze the framework we use to judge things as incomplete or unrealized. I love the work done in the context of imaginary media and bringing back obsolete media into our discursive and practical framings, but the notion of obsolescence begs the critical question: obsolete only in relation to the established? Obsolete only as a reaction to the mainstream? If we define obsolescence as something that has fallen out of fashion or has become unwanted, unusable, or outside the mainstream then this definition relies on the constitutive mainstream itself. What we have to realize first is that obsolescence seems to be a key logic of capitalist production anyway — a logic which entails that of continuous production of the new through the production of obsolescence as well. Obsolescence does not just happen; it is produced as part of the consumer cultural logic. The enormous piles of waste and ecological crisis are an index of that kind of logic of obsolescence.

Because of this, there is a danger of it serving reactionary and hegemonic definitions, where it is only through that negation from the mainstream that the forgotten becomes defined. That is why I find value in imaginary media projects that displace our normal ways of approaching what is media and explore media as intensities, sensations, the unthought of. In short: media beyond the representational. We should not only offer representations of imaginary media, but also focus on such affects and percepts (to put it in Deleuze-Guattari vocabulary) that engage sensations in us in ways that are not familiar, like a becoming-insect or becoming-other of our sensorium. I am not only interested in obsolete media but also in such non-representational, “off the radar” media projects in which obsolescence can itself carry potentialities not yet perceived” /via @juspar

March 27, 2010
"Thinking about the present can be a difficult, disorienting and sometimes even dangerous task. Lacking the perspective afforded by hindsight, acts of interpretation can be made extremely problematic. What one assumes in the present to be a self-contained truth may, in time, reveal itself as merely one in a vast number of interconnected historical realities. Today, we live in a culture of immediacy, in which the speed of communication is arguably valued more highly than its content. Online, in print, and on TV, our knowledge of the world is constructed from shifting, indistinct fragments, its complexities always remaining just beyond our grasp. A general failure to contextualise – that is, to imbue one’s reading of the world with a sense of one’s own place in that world – may in years to come be viewed as the intellectual bane of our time."

— from 21st Century Theory Reading Group

February 3, 2010
"The question of the archive is not a question of the past. It is not the question of a concept dealing with the past that might already be at our disposal. An archivable concept of the archive. It is a question of the future, the question of the future itself, the question of a response, of a promise, and of a responsibility for tomorrow. The archive, if we want to know what that will have meant, we will only know in times to come; not tomorrow, but in times to come. Later on, or perhaps never."

— Jacques Derrida, Archive Fever, University of Chicago Press, 1996 (via butterflyhunt)

January 12, 2010
CfP: 2nd Global Conference: Digital Memories (March 2010: Salzburg, Austria)

This inter- and multi-disciplinary conference aims to examine, explore and critically engage with the issues and implications created by massive exploitation of digital technologies for inter-human communication and examine how online users form, archive and de-/code their memories in cybermedia environment, and how the systems used for production influence the way the users perceive and work with the memory. In particular the conference will encourage equally theoretical and practical debates which surround the cultural contexts of memory co-/production, re-/mediation, en-/decoding, dissemination, personal/mass interpretation and preservation.

Papers, presentations, workshops and reports are invited on any of the following themes:

1. Digital Personal and Community Memory
Theories and Concepts of Memory. The Digitisation of Individual and Community Memory. Identifying Key Features and Issues.

2. Externalization and Mediation of Memories
Memory Metaphors in the Digital Age. Web 2.0 Services as a Medium for Production/Dissemination of Memory. Representational Principles for Memory Recording.

3. Memories and Cybercultures
Social Networking and Fan Cultures. New Media Arts and Memory.

4. Memory and Inter-Culturalism
Expatriate, Dissent and Emigrant Cultures and Communities Online.

5. Memory and Technology
The Memory of Digital Media and Systems. The Memory Infrastructures and the User Response.

6. Emergent Technologies for Memory Capturing
The Spatialization of Memories in Virtual Worlds. Prototyping Tools for Digital Autobiographic and Biographic Productions. Experimental Interfaces.

7. Archiving and Dissemination of Memory Data
Digital Data Recording. Memory Restoring and Preservation Strategies. Digital Libraries and Archives as a Community Memory. Database Structuring, Data Retrieval and Usage. User Response and Modelling.

8. Uses of New Media for Production of Historical Knowledge
National Identity and Memory in the Digital Age. Political Uses of Cybermedia for Historical Revisionism.

9. Specific Research on Community Memory
Social Issues Research. Online Ethnographic Research. Privacy and Legal Issues in Community Informatics.

December 9, 2009
[Flash 9 is required to listen to audio.]

The Cranberries - Will You Remember?

December 4, 2009
"We are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction."

Otto Neurath

via wildcat2030

November 11, 2009
the (flightless) birds. this triggers a distinct memory of texting someone in beirut about watching hitchcock’s birds in nyc after that person had texted about listening to a costello song i was into & thinking of me. isn’t this networked, intertextual, cross-temporal highbrow/lowbrow meshwork of affectivity wonderful? and like, really really privileged?
cute pic :)

via blackandwtf + happyphototeam

the (flightless) birds. this triggers a distinct memory of texting someone in beirut about watching hitchcock’s birds in nyc after that person had texted about listening to a costello song i was into & thinking of me. isn’t this networked, intertextual, cross-temporal highbrow/lowbrow meshwork of affectivity wonderful? and like, really really privileged?

cute pic :)

via blackandwtf + happyphototeam

November 6, 2009
the internet was real pile of **** in 1996

via @brainpicker